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Philosophical History and the Problem of Consciousness

Cambridge University Press (2004)

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  1. The Semiotic Mind: A Fundamental Theory of Consciousness.Marc Champagne - 2014 - Dissertation, York Universiy
    One of the leading concerns animating current philosophy of mind is that, no matter how good a scientific account is, it will leave out what its like to be conscious. The challenge has thus been to study or at least explain away that qualitative dimension. Pursuant with that aim, I investigate how philosophy of signs in the Peircean tradition can positively reshape ongoing debates. Specifically, I think the account of iconic or similarity-based reference we find in semiotic theory offers a (...)
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  • Reflections on the “Darwin-Descartes” Problem.Jeff Coulter - 2010 - Journal for the Theory of Social Behaviour 40 (3):274-288.
  • Facts and Values in Pragmatism and Logical Empiricism: Addressing the Eclipse Narrative.Matthew Silk - 2018 - Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 49 (1):89-119.
    The story of the rise and fall of pragmatism is sometimes called the eclipse narrative. This paper addresses a specific version of this narrative that the logical empiricists arrived in North America in the 1930s and within 30 years had supplanted the pragmatists as the dominant philosophy there. Philosophers such as Alan Richardson and Cheryl Misak have challenged this view by emphasizing the similarities between these two movements. While both seem to admit that there is a distinction between the two (...)
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  • Consciousness and the Philosophy of Signs: A New Précis.Marc Champagne - 2019 - American Journal of Semiotics 35 (3/4):443-462.
    I will be talking today about the limits of cognitive science. I won’t be talking about contingent shortcomings that could perhaps be remedied with, say, more time, resources, or ingenuity. Rather, I will be concerned with limitations that are “baked into” the very enterprise. The main blind spot, I will argue, is consciousness—but not for the reasons typically given. Current work in philosophy of mind can sometimes seem arcane, so my goal today will be to answer the question: why bother? (...)
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  • A Less Simplistic Metaphysics: Peirce’s Layered Theory of Meaning as a Layered Theory of Being.Marc Champagne - 2015 - Sign Systems Studies 43 (4):523–552.
    This article builds on C. S. Peirce’s suggestive blueprint for an inclusive outlook that grants reality to his three categories. Moving away from the usual focus on (contentious) cosmological forces, I use a modal principle to partition various ontological layers: regular sign-action (like coded language) subsumes actual sign-action (like here-and-now events) which in turn subsumes possible sign-action (like qualities related to whatever would be similar to them). Once we realize that the triadic sign’s components are each answerable to this asymmetric (...)
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  • Presentation and the Ontology of Consciousness.Paul M. Livingston - 2017 - Grazer Philosophische Studien 94 (3):301-331.
    _ Source: _Volume 94, Issue 3, pp 301 - 331 The idea that we can understand key aspects of the metaphysics of consciousness by understanding conscious states as having a _presentational_ character plays an essential role in the phenomenological tradition beginning with Brentano and Husserl. In this paper, the author explores some potential consequences of this connection for contemporary discussions of the ontology of consciousness in the world. Drawing on Hintikka’s analysis of epistemic modality, the author argues that the essential (...)
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  • Russell and the Newman Problem Revisited.Marc Champagne - 2012 - Analysis and Metaphysics 11:65 - 74.
    In his 1927 Analysis of Matter and elsewhere, Russell argued that we can successfully infer the structure of the external world from that of our explanatory schemes. While nothing guarantees that the intrinsic qualities of experiences are shared by their objects, he held that the relations tying together those relata perforce mirror relations that actually obtain (these being expressible in the formal idiom of the Principia Mathematica). This claim was subsequently criticized by the Cambridge mathematician Max Newman as true but (...)
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  • Husserl's Phenomenological Theory of Intuition.Chad Kidd - 2014 - In Linda Osbeck & Barbara Held (eds.), Rational Intuition. Cambridge University Press. pp. 131-150.
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  • The Myth of Logical Behaviourism and the Origins of the Identity Theory.Sean Crawford - 2013 - In Michael Beaney (ed.), The Oxford Handbook of the History of Analytic Philosophy. Oxford University Press.
    The identity theory’s rise to prominence in analytic philosophy of mind during the late 1950s and early 1960s is widely seen as a watershed in the development of physicalism, in the sense that whereas logical behaviourism proposed analytic and a priori ascertainable identities between the meanings of mental and physical-behavioural concepts, the identity theory proposed synthetic and a posteriori knowable identities between mental and physical properties. While this watershed does exist, the standard account of it is misleading, as it is (...)
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  • "Consciousness". Selected Bibliography 1970 - 2004.Thomas Metzinger - unknown
    This is a bibliography of books and articles on consciousness in philosophy, cognitive science, and neuroscience over the last 30 years. There are three main sections, devoted to monographs, edited collections of papers, and articles. The first two of these sections are each divided into three subsections containing books in each of the main areas of research. The third section is divided into 12 subsections, with 10 subject headings for philosophical articles along with two additional subsections for articles in cognitive (...)
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  • Philosophical Analysis in the Twentieth Century - a Review.Paul Livingston - 2006 - Inquiry: An Interdisciplinary Journal of Philosophy 49 (3):290 – 311.
    After more than a century of its development, philosophers working in the analytic tradition have recently begun to consider its history as an object of philosophical investigation.1 This development, particularly significant in the context of a tradition of inquiry that has often conceived of its own problems as ahistorical, is salutary in that it offers to show what, within the tradition, remains rich and vital for philosophy today, as well as to extract the significant theoretical and doctrinal results that can (...)
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